REDEMPTION Accomplished and Applied part 2-section 1
《再思救赎奇恩》第二部分第一讲
主讲：林慈信牧师_校对：刘加立_文字：cherry
Chapter one–The order of application第一章：救赎施行的次序，the order of application
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The provision which God has made in his providence for the sustenance and comfort of man and beasts is not sparing or niggardly. 上帝在祂的护理大工里面已经提供了支撑着人和动物，为祂们带来安慰力量；这些的安排不是微薄的，祂没有留下一些不给人和祂所创造的自然界。He has made the earth to teem with good things祂使大地充满著美物 to satisfy the needs of man and beast 满足人和动物的需要and to meet their varied tastes and appetites.甚至乎满足他们各种的愿望（口味）。 Psalm 104 is the inspired lyric of praise and admiration.诗篇104天的歌词是圣灵所默示的，充满着赞美和赞叹。 （ver.27,28。诗篇104篇的第27节和第28节）“These wait all upon thee; that thou mayest give them their meat in due season…thou openest thine hand, they are filled with good”这（这就是人和动物）都仰望你按时给它食物，你张手，它们饱得美食。第15节(ver.15)“Wine that maketh glad the heart of man, oil to make his face to shine, and bread which strengtheneth man’s heart”. （第15节）得酒能悦人心，得油能润人面，得粮能养人心。(ver.24第24节）And the psalmist exclaims： “O Lord, how manifold are thy works! In wisdom hast thou made them all： the earth is full of thy riches”.诗人这样赞叹：“耶和华啊，你所造的何其多！都是你用智慧造成的，遍地满了你的丰富。”
The provision which God has made for the salvation of men is even more strikingly manifold.而上帝为了人的救恩所做的安排是更加的惊人,多姿多彩。 For this provision has in view the manifoldness of man’s need 因为上帝在这方面的安排是顾虑到人多方面的需要and exhibits the overflowing abundance of God’s goodness, wisdom, grace, and love. 彰显了上帝的美善或者慈爱，智慧。恩典和爱，是多么的丰富，丰富的流出来，给祂拯救的对象。This superabundance appears in the eternal counsel of God respecting salvation; 这种的丰富，我们可以从上帝在永恒里对救赎的计划可以看出，永恒的计划（eternal counsel），it appears in the historic accomplishment of redemption by the work of Christ once for all;第二也可以从在历史上耶稣基督一次过成就的救赎大工可以看到；第三方面： and it appears in the application of redemption continuously and progressively till it reaches its consummation in the liberty of the glory of the children of God.第三方面，在圣灵如何施行救赎，不断的施行，渐进式的施行，一直达到整个救赎的完成，就是上帝的儿女荣耀的自由中，也是在彰显这个的丰富。
When we think of the application of redemption 当我们想到上帝如何施行祂的救赎的时候，we must not think of it as one simple and indivisible act.你不要想这个是一次、一个简单的，不能作区分的一个的动作。 It comprise a series of acts and processes. 上帝的救赎施行是包含了一系列的作为，一系列的过程。To mention some, 我们提一些吧，we have calling,这里我们有上帝的呼召， regeneration重生, justification称义, adoption收养我们做儿女, 立我们做后嗣，sanctification成圣, glorification得荣耀. These are all distinct, 每一样都是独特的，and not one of these can be defined in terms of the other. 我们不可以从某一个的角度去为另外一个做定义。Each has its own distinct meaning,每一个有它自己独特的意义， function功能, and purpose 和目的in the action and grace of God. 就是在上帝的作为跟恩典中，每一样的意义、功能和目的都是不一样的。God is not the author of confusion上帝所做的不可能做出混乱 and therefore he is the author of order.上帝是做成秩序的上帝。 There are good and conclusive reasons for thinking that various actions of the application of redemption, some of which have been mentioned, take place in a certain order,我们有很好的理由相信，上帝施行救赎的各种不同的作为，我们已经提到一些了，是按照某一个次序发生的， and that order has been established by divine appointment, wisdom, and grace.这个的施行救赎的次序是由上帝所指定的，是上帝的智慧和恩典所建立的。
It is quite apparent to every one that it would be impossible to start off with glorification,对任何人很明显的就是说，我们不可能从的荣耀开始作为起点 for glorification is at the far end of the process 因为的荣耀是整个过程的最后的一步，as its completion and consummation,得荣耀是最后的完结， and it is scarcely less apparent that regeneration would have to precede sanctification.同样明显的是，重生必须是在成圣之前。 A man must surely be born again before he can be progressively sanctified.一个人必须先重生，他才能够渐渐的被成圣。 Regeneration is the inception of being made holy 重生乃是一个人成为圣洁的开始and sanctification is the continuance. 而成圣，就是成为圣洁的继续的过程。Hence it requires no more than the most elementary knowledge of these various terms to see 因此，我们只需要对这些的名词有最基本的知识，我们就可以看出that we cannot turn them around and mix them up in any way we please.我们不可以把它搅乱，用我们的意识随意的把它混起来的。
But we may also look at a few passages of Scripture to show 但是我们也可以从几段的经文可以看出that there is clearly implied an order or arrangement in the various steps of the application of redemption.我们可以看出，上帝施行救赎的时候有很清楚暗示的一个次序，或者一个安排，其中有不同的步骤。
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If we take, first of all, such well-known texts as John 3：3,5, 首先假如我们来看一些很熟悉的经文,比如说约翰福音第三章第3节和第5节的时候，our Lord told Nicodemus that expected a man be born from above he cannot see the kingdom of God. 我们的主告诉尼哥底母除非一个人从上头生的，不然他不能见上帝的国。And except a man be born of water and of the Spirit he cannot enter into the kingdom of God.同样的，除非一个人从水和灵生，就不能进入到神的国。
Obviously, seeing and entering into the kingdom of God belong to the application of redemption,很明显的，见神的国、进入到神的国是属于救赎施行这个范围里面的 and our Lord indicates that 而我们的主耶稣指出，apart from the new birth, regeneration, there cannot be this seeing or entering into the kingdom of God. 除了一个人重生，经历这个新生，就不可能有这个见到神的国，或者进入到神的国这件事。It follows 因此呢that regeneration is prior 因此重生是排在前and it would plainly be impossible to reserve the order所以很明显的，不可能把次序倒过来 and say that a man is regenerated by seeing or entering into the kingdom of God. 不可以说一个人是透过看到神的国进入神的国而重生。No, a man enters the kingdom of God by regeneration.不是的，一个人是透过重生，借着重生进入到神的国。 As Jesus says again (John 3：6),正如耶稣在约翰福音3：6再说 “that which is born of the Spirit is spirit.” “圣灵所生的就是灵。”
We may also examine a closely related text, 1 John 3：9：我们也可以看一段相关的经文,就是约翰一书3：9 “Every one who is born of God does not sin, because his seed remains in him; and he cannot sin, because he is born of God.” “凡从上帝生的就不犯罪，因上帝的道，(或者种)存在他心里，他也不能犯罪，因为他是由上帝生的。”John is dealing here, no doubt, with deliverance from the reigning power of sin. 毫无疑问的，约翰在这里所处理的，是从那个罪的权势被搭救出来。Such deliverance is part of the application of redemption.这种的搭救，是上帝施行救赎的一部分。 But the text demonstrates that 但是经文显示the reason why a person is delivered from the reigning power of sin is that he is born of God,显示为什么一个人从罪的权势被救出来的原因，这个原因就是他是由上帝所生的 and the reason he continues in this freedom from the ruling and directing power of sin is that the seed of God abides in him. 为什么他持续的能够在这个自由里面呢？从罪的掌管、罪的指导的能力释放出来呢？原因就是上帝的种存在、住在他里面。Here we have clearly the order of causation and explanation.这里很明显又一个次序，就是因果的次序、解释的次序。
The new birth causes and explains the state of freedom from the domination of sin 重生是从罪的掌管释放出来这个状态的成因，重生也解释为什么一个人在这种的从罪的权势释放出来的状态中and is therefore prior to such freedom. 因此重生就是在这种的释放、这种自由之前。The regeneration person does not commit the sin which if unto death(1 John 5：16) 一个被重生的人不会犯那个致死的罪（约翰一书5：16）and the reason is that 原因是he is born of God 他是由上帝所生的and God’s seed is always in him to keep him from that grievous and irreparable sin.原因就是他是从神而生的，上帝的道种不断住在他里面，保守他不犯那个严重的、无可补救的罪。
Still further,再进一步， let us look at John 1：12. 我们来看约翰福音一章第12节。We may focus our attention on two subjects with which this text deals,我们要专注这些经文所处理的两个主题， namely, the reception of Christ 第一，接受基督，and the bestowment of authority to become the sons of God. 第二就是权柄的赐下，就是做神的儿子的权柄的赐下。We may properly call them faith and adoption.我们可以称这两个主题做信心和立嗣，就是被设立做上帝的儿子跟后嗣。 The text says distinctly经文很明确的说道， that “as many as received him, to them gave he the authority to become child of God.” 约翰福音1：12是这样说的：“凡接待祂的，祂就赐祂们权柄作上帝的儿女。”The bestowment of this authority which we may for our present purposes equate with adoption, presupposes the reception of Christ, namely, faith in his name.上帝赐下这个权柄，在我们这个讨论里面，我们可以说这个就是上帝收养我们做祂的儿女跟后嗣，背后有个前提，就是接待基督，就是说相信基督的名。 This is to the effect of saying 这就等于说that adoption presupposes faith, 说做神的儿女和后嗣背后的前提是信心，and therefore faith is prior to adoption.因此信心是在成为神的儿女之先。 So we should have to follow the order, faith and adoption.因此我们，必须要，跟从这个的次序：信心然后做神的儿子和后嗣。
Finally we may glance at one passage in Paul，Ephesians 1：13： 最后我们可以从保罗的书信里面看一段经文,就是以弗所书第一章第13节：“In who ye also, having heard the word of truth, the gospel of your salvation, in whom also having believed ye were sealed with the Holy Spirit of promise.” “你们既听见真理的道，就是那叫你们得救的福音，也信了基督；既然信祂，就受了所应许的圣灵为印记。”The sealing with the Holy Spirit 被圣灵所印记is that which follows upon the hearing of the word of truth and believing. 是在听到、相信真理的道之后。Hearing and believing are therefore prior in order and cannot be made to follow the sealing of the Spirit.因此，听到神的话神的道，相信神的道，在次序上是排在前面的，所以不可能是领受圣灵的印记之后。
These few texts have been appealed to 们诉诸这几段的经文，simply for the purpose of showing that there is order which must be maintained 这个理由很简单,就是为了表示是有次序的,我们必须维持这个次序，and cannot be reversed without violating the plain import of these texts. 不可以把这些次序倒过来，当你倒过来的时候,就完全与这些经文的明显的意义矛盾。
These texts prove the fact of order这些的经文证明有次序，施行救赎有秩序这个事实，and show that it is not empty logic to affirm divine order in the application of redemption.所以我们相信承认上帝在施行救赎里面有这个次序，不是一个凭空的逻辑的设定。我先停一停这里说一说，今天很多很多福音派的牧师跟神学教师都说这个救赎的次序是是一个逻辑上的设定，甚至乎猜测，是没有经文的根据的。所以这章第一章是基础性的，这样子我们也看得到事实上没有跟传道人和神学教育讲的那么简单。There is a divine logic in this matter 在施行救赎这件事情上是有上帝的逻辑的and the order which we insist upon should be nothing more or less than what the Scripture disclose to be the divine arrangement.所以我们所坚持的次序，就是圣经所启示上帝的安排，就是圣经所显示的上帝所安排的。
These texts, however, have not brought us very far in discovering what the order of arrangement is in connection with a good many of the actions which are comprised in the application of redemption. 可是这些的经文并没有很清楚的、很细的给我们看到这么多不同的上帝的作为，在祂的施行救赎里面所包含这么多的不同的作为，所有的作为之间，上帝所安排的次序是什么。They have established a few things indeed, nut only a few. 这些经文证明有几件事，但是只不过是几件而已。When we give a fuller enumeration of the several steps or aspects当我们比较完整的数出所有的步骤或者层面的时候，什么步骤、什么层面啊？–calling呼召, regeneration,重生 conversion回转, faith信心, repentance悔改, justification称义, adoption做神的儿女和后嗣, sanctification成圣, perseverance坚忍, glorification得荣耀–当我们数算这些的时候，we can see that several questions remain undetermined. 我们看到，还有几个问题的答案还是没有决定的。Which is prior, calling or justification? 呼召和称义哪个排前面呢？Is faith prior to justification or vice versa?信心是否在称义之先呢？ 还是说是倒过来呢？ Does regeneration come before calling?重生是否在呼召之前呢？
下一讲我们继续回答这个问题，Murry will answer this question in the next session。
(p.82 There is one…)
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